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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57125	A treatise of the necessity of humane learning for a Gospel-preacher shewing the use of I. Languages, II. Rhetoric, III. Logic, IV. Natural philosophy, V. Moral philosophy, VI. History, VII. Chronology, VIII. Arithmetic, IX. Geometry, X. Astronomy, XI. Geography, and the benefits of learning in all ages : also this question is determined, whether grace be essential to a minister of the Gospel? / by Edward Reyner ...	Reyner, Edward, 1600-1668.; Reyner, J. (John), b. 1624.	1663 (1663)	Wing R1232; ESTC R22136	152,217	372

Corinthians was writ long before that shipwrack So Capellus out of Baronius in Histor Apostol pag. 63. Chronology is the key for the right understanding of the Prophets to know the times to which they refer and the things acted in those times See Grotii Annotat in prophetas is the way happily to apply dicta factis CHAP. VIII Of the Vsefulness of Arithmetic Arithmetic is useful for a Minister in two respects First Rightly to understand and exctaly to compute Scripture-numbers and accounts as in Genealogies Histories Chronologies Prophecies and in other things Secondly To search into and finde out Scripture-mysteries which are hid in numbers Arithmetic is a key to open to us the right understanding of numerical speculations There are two Mystical numbers to be taken notice of especially The one is contained in the Name of the Beast Rev. 13.17 18 which points out Antichrist to us The other is contained in the Measure of the wall of the New Jerusalem which as some Divines conceive points out the Church of Christ Rev. 21.17 Here is wisdom saith John Rev. 13.17 18. i. e. a thing that requires wisdom Let him that hath understanding count the Number of the Beast or the Name of the Beast or the Number of the Name that is Brightman the name of the Beast which is expressed by number or a numeral name or wherein number is contained to wit in the letters of which the name consists For the Greeks as also the Hebrews had not sigures as we have but counted by letters mens names in Greek contained numbers in the letters Piscator in ver 17. saith that by these three names scil the Beast the name of the Beast and the number of the name one and the same thing is signified that is Antichrist This is called the number of a man because such a name of a man saith Brightman out of whose numeral letters this number is made 666 which he thinks to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinus that is the name which the holy Ghost bids us number in place the letters whereof do according to the computation of the Grecians make this number 666. Piscator in Rev. 13. shews how in a Table Or this is the number of a man that is which may be counted and found out by man which may be computed or calculated by study and search one calls this number an Arithmetical Riddle Dr. Potter upon the number 666 goeth another way to work very ingeni●ously to unfold this Mystery by Arithmetical Calculation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus The number 666 is applicable to Antichrist Dr. Potter not in it self but according to what is essential and remarkable in it to wit its Rootae and Figure I. It s Root● which is 25. This describes the Root or Basis of Antichrist's Hierarchy Colledge of Cardinals who were but 25 instituted Anno Chr. 305 who onely with the Pope the Head of this Corporation which is the very Body and Essence of Antichrist usurp all power and Authority in the Church This seems so 1. In that it 's said Let him that hath understanding in Arithmetic count the number of the Beast to wit by the extraction of the Root which is the onely way men usually count by when but one number is exprest as here And this is said to be the number of a man that is such as is used among men 2. Because Christ's number or the number of the wall of the new Jerusalem describes his Church not in it self but by its rootae which is 12 as it hints the founding of it by the 12 Apostles and other things concerning it as may appear from Revel 21. The Spirit making 12 conspicuous in all the Particulars of the Description of it So the number of 25 is Remarkable in Rome and much affected by the Papists in many respects For Rome had 25 Gates as Jerusalem 12 ☞ Rev. 21.12 25 Churches 25 Titles or Parishes In two of their Churches 25 Altars on each Altat 25 marks or dints Their Jubilee is every 25 year their chief Holy-days are upon the 25 day of the moneth and Bartholomew-feast is celebrated at Rome on the 25 of August though in all other places one day sooner There is no one day of the moneth which hath had originally so many holy days laid upon it as the 25. The Articles of their Faith are 25 decreed in the Council of Trent which was begun by 25 Prelates continued 25 Sessions and ended with the subscriptions of 25 Popish Arch-Bishops The Mass of Christ's 5 wounds 5 times multiplied and repeated which makes 25 will say they cure all diseases and deliver souls from pains So that they of Rome acknowledge some great mystery and vertue in this number The Emperor of Rome the King of Spain and Arch Duke of Austria bear 5 Cinques or 25 round spots in their Arms which Device is recorded to have been sent from Heaven in a more Celestial maner then the Ancile of ancient Rome as a sanctified Banner to lead Armies fortunately The Pope and Cardinals cause these 25 spots to be imprinted in the Frontispiece of divers Books printed at Rome for their better success and greater confirmation II. Its Figure The Figure of 666 which is a square something more then as long again as it 's broad 18 being to be multiplied by 37 the product of which is 666 shews the figure of Antichrist's city to wit Rome which is just such As the Figure of 144 which is a perfect square shews the Figure of Jerusalem Thus far Dr. Potter Mr. Cotton in his Exposition on Rev. 13.18 following Junius in his Notes on that Text would have 6 to be multiplied by 10 to make up 666. So 10 times 6 is 60 and 10 times 60 is 600. Six is made the basis because there are six Books of Decretals of which the sixth is most compleat being compiled by Pope Boniface and called Sextus in which the Pope's Canons are summed up which are a certain platform of Direction for all matters of Practice and Maners in the Discipline of the Romish Church So six is a perfect number of all things to be done therein for Doctrine Worship and Government all their Administrations are founded and measured out from their Canon-Laws which are all wrapped up in six Volumes and the sixth is the most compleat of them all therefore the Pope makes six the foundation This saith Mr. Cotton is but the number of a man that is a meer humane invention This 6 is multiplied by 10 because all the Government of the Roman State saith he is by Tenths by Tithes All the People must give the tenth to the Priest and the Priest to the Bishop To these numbers may be added the Virgin number with the Lamb which is 144000 Revel 14.1 mentioned before in Revel 7.4 as the Number of them that were sealed made up by multiplying the 12000 of the twelve Tribes which are the Spiritual Progeny of the

they discoursed of those things which were written in Hebrew it was needful to retain many lest they should seem to bring in some new Doctrine And I do not wonder they kept so many Hebraisms when many of them are such as cannot be so happily expressed in any other Idiom that except they had retained those forms of Speech they should have devised sometimes new words and new kinds of Speech which no man had understood See also Beza's Theol. Tract vol. 1. ad defensionem Castellionis de Hebraismis pag. 431 c. The New Testament was written in a style that hath the Tincture and rellish of the Hebrew by reason of which it differs much from the pure and genuine strain of the Greek Hence learned men call the Language of the New Testament rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jewish Greek such as was peculiar to Graecising Jews The words generally Greek but the Phrase often Hebrew Many Instances may be given hereof Ex. gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 16.8 a steward of unrighteousness for an unrighteous steward Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7.20 fair to God for exceeding fair for the Hebrews express a Superlative oft by the Name of God Niniveh is said to be a City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great to God that is exceeding great Jonah 3.3 The inward man is renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. daily So Mar. 6.40 they sate down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ranks in ranks For the Hebrews double a word to express a distribution See Mar. 6.7 39. 2 Corinth 2.14 Thanks be to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui facit ut semper triumphemus so Beza who makes us to triumph alway Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by Paul in the form of the Conjugation of Hiphil to express the Emphasis of the Participle of Hiphil So the Greek Interpreters of the Old Testament being Jews put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly is onely to reign in Esay 7.6 and elswhere for to make a King or to cause to reign that it might answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil which signifies regnare fecit regem praefecit Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament for to justifie or absolve which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebrews in which sense Master Gataker de stylo novi Test contends Contra Psochen p. 80. c. that it no where occurs in antient Greek Authors Nor is this unusual for the Pen-men of the New Testament following herein the Greek Interpreters of the Old to put new significations upon words which before they were unacquainted with to make them suit better or be of the same latitude with some Hebrew words that signifie the same thing with them but have other acceptions besides So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for a thing Luk. 1.37 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to it in Hebrew signifies both a word and a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly a Law stands for Doctrine Rom. 3.27 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis in Gal. 2.21 signifies in vain because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath both these senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly power is put for wealth in Rev. 18.3 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferent to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell is put for the Grave 1 Cor. 15.55 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies victory and denotes eternity 1 Cor. 15.54 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of both senses and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in aeternum or for ever is rendred by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 8.7 Lam. 5.20 Jerem. 3.5 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 15.54 should be rendred for ever Amama and Heinsius on that place determine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to confess is used for to thank or praise Matth. 11.25 hecause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth both So Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Hellenists imports both speaking and answering because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the notion of both and it is often used in the New Testament of one that speaks when he is asked nothing See Beza in Matth. 11.25 and 28.5 Rev. 7.13 or who beginneth a Speech when no Question went before I will conclude this particular with this Observation that because with the Hebrews there is no distinction of Cases but the Nominative which useth to be the source and root of the rest stands for all therefore it is diverse times in the New Testament put for other Cases as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.18 so 2 Cor. 8.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See also Rev. 1.5 Joh. 1.14 Luke 22.20 II. This knowledge of the Hebrew is useful to understand some Prophetical visions which are of that nature that their Explication is made by a Paronomasia or Verbal allusion in the Hebrew as Jerem. 1.11 12. I said I see a rod of an Almond-tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then said the Lord Thou hast well seen for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastening my word to perform it So Amos 8.2 Amos what seest thou I said A basket of summer-fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then said the Lord to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end is come upon my people III. To understand the different writings of the same proper Name sometime in Scripture as in the Old Testament Jehoiachin 2 King 24.6 is called Jeconiah in 1 Chron. 3.16 And Eliam 2 Sam. 11.3 is called Ammiel 1 Chron. 3.5 where the difference lies onely in transposing the words Silas and Silvanus may be the same name and so Epaphras and Epaphroditus For it 's not unusual for names ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Contracts of longer ones Se● Grot. in Luk. 1. and in Col. 1.7 and in 1 Thes 1.1 Simon the Canaanite Matth. 10.4 Is thesame with Simon Zelotes Luk. 6.15 onely one surname is exprest in two Languages Hebrew and Greek of which the Name is compounded and putting the Name of God Jehovah Jah or El first in one place and last in another Jehoahaz 2 Chron. 21.17 is by a Metathesis written Ahaziah 2 Chr. 22.2 In such like differences one that is not skilled in the Language may be troubled to reconcile some places of Scriptures and will be lieable to mistake in misapplying of Names So he may also be when Names that differ in the Original are written alike in the Translation Thus Rahab when put for the Harlot is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Cheth when it stands for Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with He Amam Antib B●blic in loc as in Psal 87.4 where Austin and others mistake

erected publick Schools of Learning appointed Cities which to that end they priviledged as this of Debir for one Josh 15.15 see Masius in loc which was therefore called Kirjath-Sepher which signisies a City of Books or of Learning though others conceive it to be a place where a famous Library was kept in which many notable Monuments ☞ and antient Records of many things done ever since the Flood were reserved In these Schools or Colledges of the Prophets there were two sorts First Some were called Prophets simply as the Masters and Instructors of others stiled Fathers 1 Sam. 10.12 2 King 2.12 Secondly Others were called the Sons or Children that is the Pupils or Scholars of the Prophets yong Students taught and trained up by them in the way of Learning and Prophesying Gods blessing upon those Schools of the Prophets amongst the Jews was so great that upon many in them God bestowed the extraordinary Gift of foretelling things to come 2 Kings 2.3 5. and divers Miracles were wrought for them two at Gilgal one in healing the deadly pottage 2 King 4.38 another in feeding an hundred of them with twenty Loaves verse 42 43 44. a third at Jordan in causing the Axe-head to swim 2 King 6.5 6. What an honor was it to these Schools of the Prophets that Elijah went to visit them immediately before he was taken up to Heaven 2 King 2. as at Beth-el verse 2 3. at Jericho verse 4 5. In Babylon there were three famous Universities of the Jews Nehardea Sorah ●xtorf Com. Masorct cap. 6. Alting Acad. Hebr. p. 30 31. and Pumbeditha erected by those that stayed there after the Captivity and returned not with their Brethren as some conceive or by their Posterity for the preservation of Religion and the knowledge of the Law which as some think would have been lost if they had not brought up their children in Learning because by living and conversing with the Chaldeans their Tongue was corrupted so that the Word of God delivered in it without this remedy would not have been so intelligible and useful to them The same course was also requisite to be taken by those which returned into their own Land because their Language was then a Medley of Chaldee and Hebrew After which time the old and pure Hebrew remained onely among learned men and was taught in Schools as among us the learned Tongues are accustomed to be See Breerewoods Enquiries cha 9. Afterwards Learning and Languages flourished in Judea as may appear in that seventy two learned men were sent to Ptolemy Philadelphus to translate the Hebrew Bible into Greek As Gellius in Noct. A●tic lib. 6. cap. 17. that he might with it enrich his vast Library consisting of almost 700000 Books which was kept at Alexandria a place renowned for the Schools of all Liberal Arts. Strabo lib. 14. Here Euclid set up a Mathematic School after which till the Times of the Saracens there was scarce any excellent Mathematician that was not either born or educated at Alexandria Here also was an Academy of the Jews see Hottinger Eccles Hist part 1. cap. 2. Vossius de Scient Mathem cap. 15. Antiqu. Jud. lib. 12. cap 1. lib. 14. cap. 14. who were a great part of the Citizens as Josephus relates Of this place was Apollos Acts 18.24 The Jews dwelt in other places of Egypt in Cyrene and all other Nations Joseph ibidem being dispersed in the Countreys of their Conquerors in the several Empires and distinguished into the Babylonian and Greek dispersion the first made under the Chaldean the second under the Macedonian Empire of which we read John 7.35 Will he go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Jews dispersed among the Greeks in Asia or Egypt They being dispersed among other Nations always endeavored to keep their Schools which they cal'd Synagogues wherein they interpreted the Law wherein they conferred and disputed about the Scriptures Acts 6.9 Now out of all Nations whither they were scattered some of all sorts went to Jerusalem and dwelt there at or before our Savior's time For Acts 2.5 it 's said There were dwelling at Jerusalem Jews devout men out of every Nation under Heaven Parthians Medes c. the Dwellers in Asia in Egypt and about Cyrene and Strangers of Rome The Cause hereof was either 1. That Jerusalem being the Metropolis of Religion and Knowledge the Jews sent their Sons to be instructed there as Cornelius a Lapide conceives 2. Or as Dr. Lightfoot on Acts 2.5 thinks because the whole Nation had then a general expectation of the Messias about that time as he clears both from Scripture out of Luke 2.38 and 3.15 and 19.11 and their own Writings This might make such multitudes flock to Jerusalem about this time and take up their residence where they thought the royal Seat of the Messias would be that so they might partake of the pomp and prosperity of his Kingdom And that the Jews of these several Nations had their distinct Synagogues there is intimated Acts 6.9 where we read Divers arose of the Synagogue of the Libertines that is such both Natural Jews and Proselytes See Grotius and Lightfoot on the place as had obtained the Roman Freedom of the Cyrenians of the Alexandrians and of them of Cilicia and of Asia Hence the Jews tell of 480 (a) See Lightfoot Centur. Chorographic pag. 71. Juntus de Academ cap. 2. Synagogues and Houses of Learning in Jerusalem for there used to be a House of Learning joined with a Synagogue The Schools of the Jews about our Savior's time had very famous men the chief were Hillel and Schammai the former is said to have bred 80 eminent Scholars and Simeon Hillel's Son whom divers Learned Men (b) See Hotting Hist Eccles Nov. Test part 1. cap. 9. A●●ing Acad. Hebr. p 39. Lightfoot in Acts 5.34 make the same with him that took Christ into his arms Luke 2.25 To whom add Gamaliel Simeon's Son and Paul's Master After the Destruction of Jerusalem See Buxtorf Tiber●as Schools for Learning were still held up by the Jews and the Jews had their Schools at Jafne Zephoria Cesarea and Tiberias and these declining the three forementioned in Babylon flourished very much when Learned Jews went thither from Palestine The Jewish Writers say there were also a great number of Colledges in Bither a place in the Land of Canaan destroyed by the Emperor Hadrian Buxtorf Talmud Lex pag. 372. Thus far of the Jewish Schools Dr. Willet upon 1 Sam. 19.19 20. concludes out of Peter Martyr That the noble Foundation of Universities and Schools of Learning is grounded upon the Example of the Prophets The same Author upon Daniel 1.4 observes that the Institution of Schools to train up youth in good Letters was very ancient as among the Egyptians where Moses was taught their Learning and in Babylon where Daniel and the three children were taught the Learning and the Tongue of the Chaldeans Among the Grecians